The Practical Divinity of the Papists Discovered to be Destructive, Discourse · Chapter 9 · Section 8
Sect. 8. For uncleanneſs they are very favourable to it, they ſeem to condemn the conſummation of the act; but ſcarce any thing elſe, and not that neither in every kind. They give up the outworks, which ſhould ſecure them from this ſin, they admit its approaches, they incourage Sinners to venture upon the occaſions, even ſuch as have very often inſnared them in this wickedneſs. Any Conſitent (they teach) ought to be abſolved, though he do not purpoſe to avoid any occaſions which lead to it; unleſs they be ſuch, (a)Quae credit, vel credere debet confeſſarius vel paenitens nunquam vel raro, uſurum ea, ſine peccato mortali, Navar. c. 3. n. 14.as he does or ought to believe he can ſeldom or never uſe, without perpetrating the deadly act. So that though he very frequently fall thereby into uncleanneſs; yet unleſs he believe that they will quaſi ſemper (b)Non vitare hujuſmodi occaſionem eſt peccatum mortale, at talis eſt occaſio, qua credit ſe fere ſemper ad ſic peccandum impulſum iri. ibid.in a manner alwayes overthrow him, he may make bold with them. To (c)Enndo ad locum ſive ſocietatem ubi eſt periculum peccandi mortaliter propter aſpectum, perſuaſiones, opportunitates aut aliquid hujuſmodi. Et hoc quidem ſi ſine vegente neceſſitate ſit, ad incautelae peccatum ſpectat—Si experientia teſte didicit ſe non ſubſiſtere in hujuſmodi, ſed ſtatim aut quaſi ſtatim cadere, nulla neceſſitate vincatur, ut illuc eat, aut ibi moretur, Sum. v. peric. peccandi.go into place or company, where the ſight of any, their perſwaſions, or opportunities, expoſe him to danger of ſinning, though he do it without neceſſity, is of it ſelf no great fault ſayes Cajetan and if he find, that he can for ſome time with-ſtand the Temptation, and do not in a manner preſently fall (d) (ſtatim aut quaſi ſtatim) though he find himſelf weak, yet he may venture on them, without any neceſſary occaſion, as the Cardinal leaves us to conclude, from what he there adds. A (e)Recte faciunt confeſſarij abſolvendo multos adoleſcentes, qui verſantur inter mulieres, emendo, vendendo, laborando & converſando abſque cohab…tatione in eadem domo: licet non proponant perpetuo abſtinere ab occaſione peccandi, quam id illis praebet, quamvis ſaepius peccent voluntate, verbo, aut tactibus impudicis, & etiam copula, quia occaſio quae ex hoc praebetur ad peccandum, non eſt ex ſe peccatum mortiferum neque hujuſmodi, ut fere ſemper faciat mortaliter peccare eos qui ea utuntur, Navar. ibid. n. 17.Confeſſor does well, who abſolves thoſe, who will not expreſs any purpoſe to avoid converſe with ſuch Women, by which he hath very often ſinned every way, both by deſire, words, ſhameful touches, yea and the very act of uncleaneſs: becauſe this is ſuch an occaſion, as is not deadly in it ſelf, nor does make them fere ſemper commit deadly ſin. Thoſe (f)Poſſunt abſolvi, ſine ſeparatione, cognatae, ancillae, ac famalae, que rem habuerunt cum ſuis conſanguineis Dominis vel his in quorum domo degunt, concurrentibus 4 predictis: quorum quartum ſcil. cauſa notabilis, eſt quod non poſſunt ſine magno incommodo, & detrimento ſeparari, n. 21.Women or Servants who have committed lewdeneſs with their Maſters, or others in the houſe, yea though they be their Kinſmen: may be abſolved, though they ſtill live together; if they cannot leave them without great inconvenience or damage, provided (g)…. Vera paenitudo praeteritorum. 2. Verum propoſitum non peccandi. 3. Credulitas qurd Deo juvante non peccabit. n. 15.if they be truly ſorry for what is paſt, and intend to ſin no more, and think they ſhall not, yea though after this, (h)An poſſint abſolvi praedictae iterum abſque ſeparatione ſi reciderint? videtur nobis poſſe concurrentibus praedictis 4. E… idem dicendum arbitror de tertia & quarta vice, quia non ſolum ſemel aut bis, vel ſepties, ſed etiam ſeptuagies ſexties eſt parcendum. ib…d. n. 21.they fall many times into the ſame wickedneſs (of Fornication, Adultery or Inceſt) and do not avoid the occaſion; yet ſtill they may be abſolved. And this liberty is not reſtrained to houſes where they live together; (*)Thoſe that keep Concubins, may be rightly Abſolved upon the ſame terms, without parting from them. n. 19.he extends it to other houſes alſo. (i)Idem dicendum eſt de illo, qui occulte rem, aut impudicos tactus habet cum aliqua conſanguinea, aut alia ſibi amica in alia domo agente ſcil. cum abſolvi poſſe, ſine propoſito nunquam ingrediendi eam. n. 22.He that hath ſecretly committed filthineſs diverſe wayes with a Friend or a Kinſ-woman in another houſe, may be abſolved, though he do not intend to forſake that houſe. Or if the occaſions he meets with in private houſes, do not ſatisfie him; he may venture into the common Stews, but then it ought to be with a good intent. A (k)Si quis certus eſſet de convertenda a muliere proſtituta, ſi accederit ad perſuadendum illi viam ſalutis, poteſt juquit accedere, etiamſi ex tali acceſſu, immineat ſibi probabile periculum peccandi cum illa. Soto, in Lopez. cap. 53. p. 275. prudentis charitatis ſervor nonnunquam hominem animat, ut ad convertendas perditas mulieres, cum aliquo ſuo periculo earum colloquium adeat. Soto de Juſt. l. 5. q. 1. art. 6. vide plurimos ſequentes D. Thomam dicentem, quod exponens ſe periculo peccandi, cauſa urgente, non peccat, Navar. Cordub. Cajetan. Armill. Caſtro. &c. in. Jo. Sanc. diſp. 10. n. 8.man may go to a common Whore, with confidence that he may convert her, though there be danger, and it is probable that he will commit filthineſs with her. And ſo any (their Religious Brothers or Fathers not excepted) may ſeek the Converſation of common Whores, though they ſee imminent danger that they ſhall make no better uſe of the Strumpets, than thoſe who come to them, with the worſt deſign.
They are as indulgent to unclean thoughts, as to lewd and inſnaring company. To (l)Si quis de modis & inventioni…us fornicandi …peculetur, ſola quadam novitate, & curioſitate intelligendi hos modos adductus, non erit mortale, Lopez. c. 74. p. 355.entertain filthy thoughts, to delight in thoſe thoughts, and (m)Non tamen eſt peccatum mortale conſentice in delectationem cogitationis, que eſt de peccato mortali, ſed eſt Veniale quando cogitatio eſt inutilis: vel nullum, puta cum quis utiliter cogitat, Sum. v. delect. n. 2. Lopez. ibid.to conſent to that delight; is either no ſin, or but venial ſays Sylveſter and others. They diſtinguiſh betwixt the unclean act, and the thought of it. Cajetan (n)Si delectatio ſit de miris & ſimilibus modis, non eſt delectatio moroſa: quam mod iſti ſint admirabilos, & naturaliter delectabiles cogitanti animae. Sum. v. delect. moroſ. Sicut nec est (mortale) delectari in modo operandi ſcelus aliquod: licet non in ipſo ſceleſto opere, ut in modis occupandi regnum—ſicut etiam in ſpeculatione variorum modorum coituum, dum abſil periculum conſentiendi. Lopez. c. 75.though he would not have the act to be the object of the delight; yet he allowes any to take pleaſure, not only in the thought, but in the ſpecial manner of the act. If (o)Si circa id non adverteret, quamvis diem integrum delectatio perduraret, non peccaret mortaliter. Neque ſatis eſt advertere niſi integre advertat ſecundum Cajetanum. Navar. c. 11. n. 12. Cajetan. Sum. v. delectat. p. 112. Graff. l. 2. c. 77. n. 2. Si vero advertere incepit & praevalente impetu concitatae paſſionis non plene advertit: ſed antequam plene advertit delectatio facit ſuum curſum, peccatum non mortale ſed veniale intervenit, Cajetan. ibid. Non ſit ſignum ſufficiens ad probandum conſenſum tacitum, ſola perſeverentia delectationis poſt advertentiam. ibid.a man do not obſerve what he is delighting in, while he is pleaſing himſelf with ſuch thoughts, yea if be do not fully conſider it, though he entertain himſelf with this mental pleaſure a whole day together, it will not be ſinful delight. Luſt with an imperfect inadvertency will not be mortal, when the delight of it ſo invades the mind ſays Lopez, (p)Ad mortale requiritur advertentia plena, quia non ſatis eſt imperfecta, quae ex praevalente impetu paſſionis ſolet cauſari, libido cum tali inadvertentia imperfecta non erit mortalis, quando ſic ejus complacentia impetit mentem, cap. 85. p. 359.nor needs he reſiſt ſuch delight or repel theſe thoughts, if (q)Navar, cap. 11. n. 12. Lopez. ex mente Cajetani & Metinae. ibid. Graff. l. 2. c. 77. n. 3, 4, 5. Cajetan. ibid. p. 113.he believe they will not ingage him further; or if he thinks that by reſiſtance they will grow upon him; or (r)Non eſſet culpa—ſi delectationem illam omiſiſſet expellere, ne ſuam occupationem honeſtam & neceſſariam, aut utilem derelinqueret, quale eſt ſtudium & lectio rerum impudicarum, ad hujuſmodi delectationes provocantium, Navar. ibid.if it would hinder him from ſome neceſſary, or profitable, or honeſt imployment, ſuch as the ſtudy, or reading of filthy things, which provoke ſuch delight, is in their account. They are no more rigorous as to obſcene words, filthy Songs, laſcivious Writings, and Diſcourſes. They ſin not ſays Navar (s)Qui ad praedicandum, &c. aut alloquendum faeminas ex cauſa honeſta cum ſint ipſi viri, vel contra viros, cum ſint ipſae faeminae, vident, legunt, audiunt, aut dicunt aliqua turpia, aut talia, quae illam provocant. Ji enim quamvis poſſint, non ſunt tam…n obligati ad omittendum id quod faciunt, quo pollutionis eventum impediant. Idem. c. 16. n. 7.whether they be Men or Women, who ſee, or read, or hear, or ſpeak any filthy things, Men to Women, or Women to Men, ſuch as provoke to uncleanneſs, if it be upon an honeſt occaſion; now it muſt needs be an honeſt occaſion when this is done, while they are at Church for Divine ſervice, and there they have uſed it. Church (t)Hodie vero tanta eſt muſicae licentia ut etiam una cum miſſae ipſius canone obſcaenae cantiunculae, etiam in organis pares vices habeant, Corn. Agripp. de Vanit. Scient. c. 17.Muſick is now ſo licentious (ſays one) that filthy ditties, are ſung to the Organ, and keep time even with the Canon of the Maſs (the moſt ſacred part of that which they count moſt ſacred) and Cajetan informs us, that in their Church, this is the practice (u) every where, to ſing to the Organ amorous and filthy (x)Turpes & amatorias cantilenas—ſongs; and that ſuch cleanly ſtuff is in the perſon (y)loco antiphonarum & divinae laudis offeruntur, ex ipſius Eccleſiae perſona, prophana haec a falſariis miniſtris, Sum. v. Organ. p. 453.of the Church offered to God, inſtead of Reponſals and Divine praiſes, (a)Audientes ex illo ſono excitantur ad illa prophana ſu… turpia ut experientia teſtatur, ita quod non eſt locus inficiationi. ibid. 454.and that experience witneſſes that the hearers are thereby excited to prophane and filthy things, he allows not this indeed, but in ſome, and with limitation; laying the blame of the reſt, upon (b)Quia e…cleſiaſtici paſtores non quaeſierunt quae Jeſu Chriſti ſunt.the Paſtours of their Church, who ſeek not (as he ſays) the things of Chriſt, and would have us believe, the Church approves it not, when yet he allows it, to be the common practice (c)Ubi que ſic vident fieri.every where. It ſeems, ſhe does but tolerate filthineſs in the Church, as ſhe does in the Stews; that ſhe may be holy uniformly every where. (d) Si aliquis ruſtica ſimplicitate putaret licere dicino cultui recreandi animi gratia, miſcere cantilenas profanas & turpes, quia videt communiter in his uſum invaluiſse: excuſaretur a mortalis ita Navarrus cujus ſententiam eſſe veram judico, ſi loquatur de ſimplicibus ruſticis, &c. cap. 51. p. 263.However, if any one ſhould out of ſimplicity, think it lawful, to mix prophane and filthy Songs, with Divine Worſhip for Recreation ſake; becauſe he ſees, that this cuſtome hath commonly prevailed; Navar would excuſe him from mortal ſin, as Lopez tells us.
And ſo will Lopez excuſe him too, provided the Songs mixed with Divine ſervice, be not too groſly filthy and exceſſively laſcivious.(*)Dummodo talis cantus non ſint adeo patenter turpes, & nimis laſcivi. part 2. cap. 31. p. 188.
And ſo he may well excuſe thoſe (e)Addit vero Navarrus, non eſſe lthale crimen, ſic extra divinum officium cantare in eccleſia cantilenam turpem & laſcivam, videtur que excuſare contra Sotum rithmos turpes ſibi occinentes in nocte nativitatis Domini, tempore quo petunt benedictiones, licet non aperte eos excuſet. ibid. p. 264.who ſing obſcene and laſcivious ſongs in the Church, but not in Divine ſervice, as he ſeems to do thoſe who ſing to one another filthy rhimes on the Evening of the Nativity, when they are asking benedictions. It ſeems that's the uſual way to get their Church bleſſings, but the cuſtome of that Church needs no timerous advocate, this can plead for it ſelf, and is wont to ſtand as good as any Law what-ever, that of God, (f)The cuſtom of the Church is of equal Authority, and to be received with the ſame pious affection with the Scripture. Counc. Baſil. reſp. Synod. tom. 4. Surg.not excepted.
Their Sacrament of penance, alſo is an honeſt occaſion and there in confeſſions, as one of their Biſhops informs us, the Prieſts inquire after ſuch obſcene and ſhameful things (inſtilling thereby into their ears, unheard of filthineſs and laſciviouſneſs) as cannot without the bluſhing of the confitents of either Sex, and without provoking the wanton appetite of the Confeſſor, be well expreſſed in any words.(*)Quibuſdam interrogationum formulis, circa ſcrupuloſas peccatorum differentias, obſtaena & impudica quaedam exquirunt, quae ſine utriuſ que ſexus interrogati (cujus auribus inauditae turpitudines & laſciviae inſtllantur) rubore, & interrogantis inboneſti appetitus ti…illatione, vix ullis verbis, aut ne vix quidem, enuntiari poſſint. Pontius. Tyardaeus. Epiſc. Cabilon. p. 35.
Further they allow perſons to entertain themſelves with pleaſure conditionally, upon ſuppoſal that they were (g)Cajetan. Sum. v. delect. p. 116. Metina & Victoria in Lopez. c. 75. p. 356, 357.married together; if the act be not reſpected as preſent. They grant liberty to make uſe of ſuch things as provoke luſt. He (h)Abſolvi poteſt ille, qui ob eſum rerum calidaram incidit in adeo graves carnis tentationes, ut eum aliquando impulerint ad conſentiendum pollutioni vel ſornicationi, ſine propoſito nunquam in poſterum ſic edendi. Concurrentibus 4. praedictis. Navar. c. 3. n. 25.may be abſolved, who by eating of hot meats, hath fallen into grievous Temptations of the fleſh, and has been drawn to conſent to pollution or fornication; though he hath no purpoſe to avoid ſuch provoking meats, this being done, with the proviſoes fore-mentioned. They are no more ſevere againſt immodeſt touches or ſhameful ſights (i)Non peccat mortaliter, quae patitur tactus vel oſcula ab eo, quem credit moveri honeſto amore, ſecus vero ſi ab eo quem credit moveri libidinoſo amore ad actum venereum, vel delectationem moroſam. Quod procedit, quando poteſt vitare ſine ſcandalo eorum, qui de libidine non ſuſpicantur. Graff. l. 2. c. 74. n. 11. Lopez. cap. 75. p. 360. Ne que pati tactus impudicos licitum eſt faeminae, quando ſine ſcandalo poteſt eos vitare.to ſuffer ſuch touches, from one who is thought to do it out of honeſt love, or cuſtome, is no great fault: but if it proceed from luſt, in order to the act of uncleanneſs or impure delights, ſhe ſins if ſhe avoids them not; and this holds, if ſhe can avoid them without ſcandal (ſay they) which ſignifies they account it no ſin, to yield to this impure treatment: ſince none are obliged to give way to ſin, for the avoiding of ſcandal. He (k)Idem dicendum eſt (i. e. abſolvi poteſt) dè p…rſona. Qui—quia videt lavantes faeminas in flumine, aut viros natantes, aut ex aſpectu pedum, crurium; pectorum, &c. aut aliorum ejus generis, ſaepe peccavit. Navar. ibid. n. 27.that by inſnaring ſights, viewing anothers nakedneſs, &c. hath been often drawn to ſin; may be abſolved, though he do not purpoſe to avoid ſuch Temptations, with the forementioned cautions.
Men and Women viewing one anothers nakedneſs (pudenda vel: partes vicinas) may be excuſed, if it be but for curioſity, and a ſhort time, without danger of great commotion.(*)Bonacin. Tom. 1. p. 3. 8.
The (l)Cajetan. Navar. Medina. in Fill. tr. 30. n. 215. Videre faeminas aut viros—ad ſolam delectationem carnalem, quae ex viſione inſurgit, ſolum eſt veniale ut notat Cajetan Idem que dicendum de auditu & locutione rerum veneriarum, ſi delectatio non tranſit ad res ipſas in Tol. l. 5. c. 14.beholding of filthy ſights, for natural or ſenſual pleaſure, when there is no danger of paſſing into unclean thoughts (id eſt, paſſing through the mire, when there is no danger of being dirtied) is no crime. Thoſe (m)Quid de his qui ſub ſpecie ſpiritualis mortificationis faciunt mulieres coram ſe nudare ut diſciplinas inferant? Et dico quod non eſt dubium, eos peccare mortaliter, ſi libido ſit principaliter in cauſa. Sum. v. delect. n. 7.who upon pretence of ſpiritual mortification, make Women ſtrip themſelves naked, to diſcipline them; ſin mortally, if luſt were the principal cauſe of it, ſays Sylveſter, leaving us to think, that, if luſt be but a leſs principal motive to do it; it is but a ſmall fault, or none. In fine they account it no crime, to offer no hearty oppoſition unto Temptation. (n)Non peccat mortaliter is qui tom tepide reſistit tentationi, ut ſecundo & tertio regrediatur ad pulſandam mentem, eo quod ſolum tepide reſiſtit, ſecluſo periculo conſentiendi. Sylv. v. delect. Graff. l. 2. c. 77. n. 9.He (ſays de Graffijs) who coldly reſiſts Temptation, ſo that it returns upon him, and invades his Soul, a ſecond and a third time, becauſe he reſiſts ſo coldly; ſins not mortally, if there be no danger of conſenting; as if there could be no danger to conſent, when there is little or no mind to reſiſt.
They teach that a man ſuſpecting his Wife is an Adultereſs, may with a good intent, offer her the occaſion to commit Adultery, without ſin. (*)Jo. Sanc. diſp. 35. n. 12.Alſo that a ſervant is excuſed (when declining it would be a great inconvenience) if he accompany his Maſter when he goes a whoring: becauſe here's a juſt occaſion, and the action is of it ſelf honeſt. And a Maid too if ſhe go along with a Whore to the houſe of her lover, to act filthineſs with him, or opens the door for him on ſuch occaſion. And ſo is a ſervant likewiſe to be excuſed, when he is ſent to bring a Whore to his Maſters lodging, or carries preſents, or an Epiſtle, or a Meſſage, or writes Letters, when the contents are to have a Whore come to him, at ſuch a time; or any ſuch (with them) indifferent thing; unleſs there be an expreſs deſire of the filthy act.(*)Bonacin. Tom. 1. p. 323. ibi. M. Navar. P. Navar. Zerola. Rebinus. & 7.
Such incouragement they give to uſe the preparatives, and play with the incentives, and dally with the Temptations to luſt and actual uncleanneſs; for the act it ſelf, how little they make of ſelf-popution we have ſeen before, they conclude that ſingle pollution (though a ſin againſt nature) is of it ſelf, (o)Non eſt in ſe peccatum ſecundum omnes. Navar. c. 16. n. 7.no ſin at all, and ſo they may (p)Cajetanus. Sylveſter. & alij ibid.deſire it before-hand, or (q)Aquinas. Paludanu… & Communis. ibid. Si autem placeat ut eſt exoneratio naturae non creditur peccatum—appetere pollutionem in ſomnis ſine omni delectatione propter alleviationem naturae, non eſt peccatum; ſed dare operam, utendo calida, vel alio modo, eſſet mortali peccatum, ſi propter hoc facit, Secus ſi faceret propter guloſitatem, dubitando nihilominus de ea, quia ſic eſſet veniale peccatum. Angel. ſum. v. pollut. n. 2.delight in it when it is paſt, for an honeſt end, and uſe the incentives, if it be but for gluttony. Moreover Whoredom it ſelf has exceſſive favour and incouragement, from this holy Church. This is too plain by their Authors, and their practice, to be denyed; and too hainous to be excuſed by any, but thoſe, who have a mind to have mortal ſins, to paſs for ſmall, or no faults. It ſeems it is no ſin to build Stews for the entertainment of common Whores, and the beſt accommodation of them for their Trade of uncleanneſs. Pope Sixtus did it, as Cornelius Agrippa (q)Recentioribus temporibus Sixtus Pontifex maximus nobile admodum lupanar Romae extrux…t. de vanit. ſcient. cap. 64.tells us, and they were ſo multiplied long ſince, that as one of their Doctors obſerves, (r)Nunc vero ſub Chriſti vicarijs & Petri ſucceſſoribus, ut alius quidam cecinit—Urbs eſt jam tota Lupanar. Eſpencaeus de continent. l. 3. c. 4.under Chriſt's Vicars, and Peter's Succeſſors, urbs eſt jam tota lupanar, Now the whole City is one Whore-houſe. 'Tis no ſin to farm out Whoredom (s)Romana ſcorta in ſingulas hebdomadas julium Pontifici pendunt. Agrippa. ibid.and to take ſo much a head of the Strumpets weekly, for their practice: the Popes Holineſs hath done it long at Rome, and does it to this day; and the Whores daily commit lewdneſs, not only for themſelves, but for the Pope their Benefactor's advantage, who is to ſhare in their gain; they drive this Trade for him. And the number of his Farmers was ſo great long ſince, that they brought him in yearly an intrado of above Twenty thouſand Duckets, a great ſum then, and probably very much improved ſince. Such an abominable Tribute nature, even corrupted, bluſhes at: but that Holineſs at Rome, thinks it no ſhame, to maintain his honour and ſtate, as Chriſt's Vicar, by the hire of Whores. Evagrius extolling Anaſtaſius the Emperour for aboliſhing ſuch a deteſtable practice, brands it, (t)foreign, &c. l. 3. cap. 39. p. 567. Hiſt. Eccleſ.as a wretched Tribute, abominable to God, and ſhameful to the moſt barbarous people; as that which was a Reproach to nature it ſelf, and the civil Government; as that which did, as it were, by a law Authorize this wickedneſs. Nor do the Popiſh Writers deny, that it is as bad, as he repreſents it; and yet ſince the Pope hath made it a cuſtome, they have the confidence to juſtifie it. Here one of their prime Penitentiaries, (u)Lucrum vel tribu…um ex meretricum opera quaerere, inſpecto jure communi peccatum mortale eſt, & a Nicephoro. l. 16. c. 40. Hiſt. Eccl. dicitur vertigal impurum, deteſtabile, abſurdum Deo que inviſum, ſeris quibuſ que barbaris indignum & execrandum piaculum.the gain ſays he, or Tribute for Whoredome, is by the common Law, a deadly crime, and Nicephorus ſays it is a filthy gain, deteſtable, abſurd, hateful, and which the moſt ſavage Barbarians may be aſhamed of, what then? is he or the great Biſhop aſhamed of it? you may know how, by what he adds immediatly, (*)(x) Ratione tamen conſuetudinis, quae pro lege habetur & conſentiente rege in terris ſuis, & Papa in terris eccleſiae, non est peccatum, ideo eſt ſolvendum. Graff. l. 2. c. 123. n. 5.yet ſays he, becauſe of the cuſtome, which paſſes for a Law, the Pope conſenting to it in the Lands of the Church, non eſt peccatum, it is no ſin, it ought to be paid. So that the Pope's will, and intereſt, paſſing into cuſtome can make that to be no ſin; which Nature, Law, Hiſtory, and their own Conſciences condemn, as a moſt horrid crime, and that well becomes his Holineſs, which the worſt Barbarians would deteſt. No wonder then, if they conclude it lawful, for any to let their houſes to Harlots, though they know they take them for the practice of Whoredom; the Trade is ſo good, they can pay higher Rents than others. No wonder their Caſuiſts and Divines determine ſo many things in favour of Whores; what they receive for their deteſtable practice, is not to be accounted (y)Meretricem promiſſam, ob turpem uſum corporis, mercedem tanquam debitam poſſe petere, negat Navar. aiunt probabilius Lopez. Soto. Cajetan. Covarruvias.—nam pretium illud debitum eſt jure naturae: dolendum tamen eſt, debitum eſſe ob ſcelus putatum. Victorel. in Tol. l. 5. c. 19. vid. Soto. de juſt. & jur. l. 4. q. 7. art. 1. p. 128.a Reward only, but a lawful Debt; thus their Divines conclude, while their Conſcience extorts this from them, dolendum tamen eſt, debitum eſſe ob ſcelus putatum. And ſo they may demand it, and recover it, and have Patrons and Officers for their aſſiſtance; that Whoredom may be practiſed by rules of Juſtice, and they may (z)Qui illis ſtatum pretium non ſolveret, cogeretur in foro judiciali idem. ibid. Graff. ibid. n. 3. n. 8. poteſt illud meretrix petere in judicio. Illis ſolis lege decreta ſunt pretia. Soto. ibid.force the payment, though there was no price agreed on, (a)Graff. ibid. n. 2. Navar. c. 17. n. 34.nor is the Whore bound to make reſtitution, though ſhe take more than her due, (*)Graff. ibid. n. 2.nor is it neceſſary ſhe ſhould give any of it to the poor. And they are as punctual in reſolving proſtitutes and their cuſtomers, about the price of this (*)Ratio Cajetani, viz. quod uſus meretricis eſt materia vendibilis & non rei Sacrae: quam Sotus & recentiores magni facere videntur. in Navar. c. 17. n. 35.ſtaple Commodity; as about the lawfulleſt negotiations in the World. Who may ſell themſelves to ſerve the luſts of others, at what Rate, what Liberty they have to take a price, anſwerable to the juſt value, how the value may be computed, and how they may improve it, &c. (b)Licet turpiter faciat quod ſit meretrix non tamen turpiter accipit. Aquinas. in Nav. ibid. Soto. ibid. Graff. ibid.Though filthineſs in a VVoman be a fault; yet it is no fault, filthily to ſet it to ſale. A (c)Imo utra que ratione poſſet etiam maſculus a faemina pretium recipere: quin vero aequius, quia plus praebet: ſicuti Alexander in jure naturae potuit a duce illa Amazone quae illum gratia recipiendae prolis inviſit, quod & prece & pretio, ut fertur, impetravit. Nam illi faeminarum generi in more erat, pretio accerſere viros qui ad illas ingrederentur. Soto. ibid. Graff. ibid. n. 7.man may ſatisfie the luſt of a female, at a price: and he is ſo far from being obliged to (*)(a) Qui a faemina propter opus libidinoſum accipit pretium non tenetur illud reſtituere, quin vero aequius eſt ut illud accipiat, cumplus praebeat ſicut Alexander, &c. Item ſi cauſa ſalutis quiſpiam emiſſione illa egerit, poſſet amplexum illum pretio coemere. Soto ibid.reſtitution, that it is more than equal it ſhould be paid him; he parts with more for it, (there is not only Juſtice, but Equity, and Conſcience for him, in the caſe) and there is invincible proof for it, ſince Alexander himſelf took hire upon this account, and the Amazons were wont of old, to hire men to do this work.
Any VVhores what-ever may retain the price of their filthineſs (*)Adrian. Sylveſt. Covarruv. Soto. Medina. Corduba. Navar. Antoninus in Vaſquez. Opuſc. Moral. p. 124. dub. 2.only a VVhore is bound in Conſcience to reſtore what is given her by their Religious perſons (*)Idem. ibid.. This it ſeems is the peculiar priviledg of their Votaries, that Harlots muſt ſerve their turn gratis: and they have ſo much incouragement more than others to practiſe VVhoredom, ſince in Conſcience it muſt coſt them nothing. But if a Saecular perſon give a Religious man mony, or any thing elſe for the Religious mans VVhore, that is not to be reſtored (*)Ibid.. It would be too hard to part with his VVhore for nothing. Yet one incumbrance there is, but very gently laid on them. If the Religious man have goods in his power to diſpoſe of, he may (it is not ſaid he muſt) ſatisfie a VVench when he has defloured her, &c. for this is a pious uſe (*)Paludan. Paluc. ibid..
A (d)Porro antem crediderim has multo juſtius poſſe recipere pretium: quippe quae ob majorem honeſtatem pluris ſunt aeſtimandae. Idem. ibid. Graff. ibid. n. 6.VVoman that commits lewdneſs ſecretly, may take the price of Fornication, more juſtly than a common Harlot (though ſhe does it juſtly enough) becauſe in her it is more valuable, the price may riſe, being an honeſter Whore. If a married VVoman fall into (e)Quod ſi de alijs ſciſciteris quae ſunt puillae aut maritatae quae ſemel aut bis collabuntur—& illis quo que liceret pretium recipere: tenebitur que in foro conſcientiae, qui illis promiſit ſolvere, niſi exceſſus juſtae aeſtimationis pro ratione perſonarum immodicus eſſet. Et ratio eſt eadem S. Thomae. Nam licet flagitia illa ſint lege vetita, datio tamen non eſt probihita. Et ideo juri naturali ſtandum eſt: quo uti que jure conceſſio illa corporum aeſtimabilis eſt pecunia. Soto. ibid. poteſt nupta quae ſemel aut his collapſa eſt pretium recipere abſ que …exu reſtitutionis, & adulter tenetur judicio animae illi ſolvere, &c. Graff. ibid. n. 8. & Covarruvias ibi.Adultery once and again, ſhe may take her price without charge of reſtitution (it is more lawful gain than to have any ſuch burden annexed) and the Adulterer is bound upon his Soul, to lay it down; for though Adultery be illegal, yet to buy and ſell it, is no ſin; if the price be not exceſſive, and much above the juſt value of the thing, the quality of the perſons conſidered. And it muſt not be forgotten, (f)Soto. ibid. idem eſſe judicium at que de alijs, quae operis manuum ſuarum acquiſierint, &c. & Graff. ibid. n. 9.that the Adultereſs is not to be accountable to her Husband, for what ſhe gains by this Traffick; or a Maid to her Parents, when ſhe proſtitutes her ſelf for hire in her Fathers houſe: but may convert it to their own uſe, as that which they earn by hand-labour; unleſs they grow very wealthy by the Trade. And if theſe (g)Si res eſt modica pro qualitate perſonae, etiamſi a ſilio-familias recipiat, retinere poteſt. Nam praeſumitur pater ſcire, rataſ que ſubinde habere ejuſmodi expenſas. Soto. ibid. Graff. ibid n. 10.VVomen do but take moderate ſums for this filthy Traffick, of thoſe who are not at their own diſpoſing, they are not bound to reſtitution: becauſe it is preſumed that thoſe who have the charge of thoſe Minors, do allow ſuch expences. This was neceſſary to be added, that Harlots might not be diſcouraged, from admitting Boyes under age, among their Cuſtomers. Laſtly, a (h)Quinimo ut inquit Covarruvias, Nec monialis pecuniam recipiens ob mercedem ſui coitus tenetur illam reſtituere in foro animae. Idem. ibid. n. 10.Nun playing the Whore, may both do it for hire, and with a good Conſcience keep it when ſhe hath done. It had been hard meaſure for their Votaries, if ſome proviſion had not been made for them, that their Trade might be gainfuln, …hen their own Authors tell us, it is ſo common. There was no reaſon to be partial, and make much difference betwixt them, and other proſtitutes, when their (i)Nihil diſtinguit inter ſui temporis virginum monaſteria, & meretricum lupanaria. Eſpenc. de contin. l. 2. c. 12.Clemangis could ſee no difference, betwixt their Nunneries, and the common Stews. But to proceed with the latter, while they are giving rules for Conſcience, they tell us (k)Et in tantum lex tolerat hujuſmodi fornicationes, ut et iam cogat publicas meretrices ad fornicandum qum quocun que juxta tamen mercedem. Graff. l. 2. c. 74. n. 4.the Law countenances Fornication ſo very much, that it compells publick Whores to commit lewdneſs with any one whomſoever, giving her her hire. And ſo indulgent is the Church to VVhoredom, that Harlots who live there many years. (even as long as they can get Cuſtom), do incur no (l)Though one continue a Whore for Twenty years, yet doth ſhe not incurr the cenſures of the Church. Vid. Vivaldus candelabr. aur. tit. de confeſſ. n. 60.Eccleſiaſtical cenſure. So that at Rome, made ſo purely Chriſtian by its Popes, VVhoredom is as lawful, as when it was moſt Heatheniſh, and is objected as the ſhame of it, by St. Auguſtine, (m)Tu tu ſancte pater Auguſtine. Quid vero terrenae civitati velut exprobas, quod ſcortorum uſum licitum fecerit, ut quem nulla ejus lex vindicet, cum eadem turpitudo in noſtra, hoc eſt Dei civitate, ne que minus permittatur, ne que magis puniatur. Fſpencaeus de contin. l. 3. c. 4. Ratio vero quam praedictus Segobienſis, (Soto) ſecutus aliquot alios ſentit, viz. quod lex permittit, & facit juſtam operam meretricis, non tamen alias praedictorum operas, &c. Navar. c. 17. n. 35.that there the uſe of Whoredom was a lawful practice. Hereby the People under Popery are ſo well edified, that they cannot eaſily know whether Fornication committed with common proſtitutes be a ſin, as one of their (n)Fill. tr. 30. c. 2. n. 51. p. 203.Doctors tells us; for many of the common people (ſays he) who know not how to diſtinguiſh betwixt ſin permitted, or not forbidden as to the puniſhment, and not as to the ſinfulneſs; becauſe that ſimple Fornication, is not puniſhed, and Whores have the priviledge of impunity: they make account it is no ſin to deal with them (at the Popes rate) and this is very common in Cities, otherwiſe well inſtructed in the Faith and Religion (of Rome) as thoſe who hear Confeſſions well know (*)It is not the common people only that have this good opinion of it. Nec hodie Ariſtippei quidam deſint, qui ſimplex hoc ſtuprum pro crimine non habeant. Eſpenc. de contin. lib. 3. cap. 4. Utinam non eſſent in orbe at que nomine Chriſtiano, qui libellis publice editis, quaſi quibuſdam fornicandi Iſagogis, mulieres, & quidem omnes, nihil aliud in vita communi eſſe putarent, quam rem explendae libidini natam, Idem. ibid.. It ſeems Confeſſors have ſomething to do, to perſwade the People, that, that is a ſin, which the Pope publickly allows: and they mig…d have more to do, if the People did not ſuſpect, that the Pope is a man like themſelves, and for all his infallibility, may in matter of VVhoredom err, as they uſually do.
But if any man be not diſpoſed to take this liberty ſo freely offered, of haunting the common Stews; he has incouragement by the Law of their Church to have a Concubine at home, and that without any great hazard, it will not coſt him ſo much, as the loſs of the Communion, for the Canon Law provides. (o)Decret diſt. 34. c. 4. Is qui non habet uxorem; & pro uxore concubinam habet, a communione non repellatur. Rabanus. l. paenit. c. 10. alledges a Spaniſh Canon for this. And Gratian. diſt. 34. and Eſpencaeus de contin. l. 2. c. 7. Jacobus Curio. l. 2. Chron. ſays of Gregory 7. Quaſi caelibatum perpetuum concubinatus temperamento mitigarit, ſacerdotem unius concubinae ſocietate contentum ab officio non repellendum ſtatuens. Vid. ibid.That he who has not a Wife, but inſtead of a Wife a Concubine, ſhall not be kept from the Communion: So that he be ſatisfied with one Woman, either a Wife or a Concubine. Now ſince they tell us ſometimes, that none who are in mortal ſin, may partake of the Communion; it ſhould ſeem, that with them, to live in Fornication, is either no ſin, or none that is mortal.
Their Doctrine is as indulgent to thoſe who will not put away their Concubines, as ſuch perſons need deſire. Abſolution is not to be denied him, who having lent his Concubine whom he keeps in his houſe 100 Crowns, has no hope to recover it, if he put her away. Or on the contrary, if the Woman be not like to recover the like ſum owing her, if ſhe leave the houſe of the Whoremaſter. For, as was ſaid before, none are bound to avoid the next occaſion of ſin, to their great loſs. (*)Jo. Sancius. diſp. 10. n. 20.Nor is he bound to put away his Concubine, if ſhe be very uſeful for the gaining of temporal goods by way of Traffick.—It is enough that he intends not to ſin hereafter. Yea if the Concubine be very ſerviceable for the delight of the Whore-maſter, ſo that his life would ſcarce be pleaſant without her, and other Cates would be very diſtaſtful to him, and another Woman, ſo much for his purpoſe, would hardly be found: the Whore-maſter will not be obliged to put her away (*)Ibid.. Neither is abſolution to be denied, if he might loſe his Reputation by quitting his Whore: Yea or if the Concubine would be diſgraced thereby; It is enough if he firmly promiſe, not to ſin more with her, ſince it is in his power not to ſin, although there be preſent danger of it, while ſhe ſtays in his houſe.(*)n. 21.
But what if he ſin with her ſtill, after ſuch promiſes to the contrary? That will not hinder, if he repent ſtill, and he may truly repent (in their way) and be abſolved when there is no appearance of amendment. So he determines in a like caſe, after others (*)Abſolvendum fore toties quoties vere paenituerit, non ſolum quando aliqua emendatio notatur ut tenent. Suar. Graff. Navar. Coriolan. Lopez.—quod poſſit abſolvi paenitens, etiamſi nullus appareat profectus, tenet. Vivaldus. ibid. n. 16.Accordingly Bonacina determines, a Confeſſor may abſolve one, who keeps a VVhore, and will not put her away; if he cannot do it without much diſgrace or ſcandal, or other great inconvenience (*)De Matrim. diſp. 4. punct. 14. n. 11.. And him alſo, who ſins but ſeldom with his Whore, 3 or 4 times in a year (or thereabouts), and hopes he may not relapſe further (*)Ibid. n. 12. juxta Graffium & alios.. And ſo may a youth be abſolved who keeps a VVhore in his Fathers houſe, with whom he ſins cuſtomarily, though he put her not away, ſo that he have a firm purpoſe to deſiſt. (*)Ibid. n. 13. ita Graffius. Lopez. & alij.But what if after ſuch a purpoſe he relapſe ſtill? he may be abſolved ſtill (as we heard before) even innumerably innumerable times, becauſe ſo oft we are to forgive our Brother (*)Jo. Sanc. ibid. n. 16..
Or if a Concubine at home will not ſatisfie an unclean perſon, but he commit Fornication with others, yet if he make but himſelf drunk before: that Fornication will be no ſin; or but an inconſiderable fault, if he be but half drunk.
Nor will Adultery be a ſin in that or many other caſes; Chriſt teaches, that he who puts away his Wife, ſaving for the cauſe of Fornication, cauſeth her to commit Adultery, Matth. 5. 32. Yet they teach that where the marriage is both firm and conſummated by conjugal injoyment; yet the parties may be ſeparated as to cohabitation, and as much divorced as they can be for Adultery (by their Doctrine): (p)Vid. Sylveſt. Sum. v. divort. n. 10. & n. 2. Quantum ad vinculum, matrimonium ratum ſalvi poteſt per mortem civilem i. e. profeſſionem tacitam vel expreſſam religionis approbatae: ita quod remanens in ſaeculo poteſt libere cum alia contrahere. ibid. (vid. Maldonat. Summ. quaeſt. 14. art. 13.)either for outward danger, or when one tempts the other to mortal ſin, or for that which they call Hereſie, or if either of them will enter into a Monaſtery. And if there had not been carnal knowledge after the marriage, though it be firm and valid; yet if either of them will make the Monaſtick profeſſion: the other is at liberty to marry another, and live together as Man and Wife, the parties whom they firſt marryed ſtill living. So that if a wife will turn Nun, ſhe may put away her Husband (doing (q)Idem. ibid. n. 6.it, eo ignorante vel invito) and he may marry another Wife.
The Council of Trent confirms this to purpoſe, when it curſes thoſe who hold that lawful Matrimony not conſummated, is not diſſolved by a ſolemn Religious vow. (*)Seſſ. 8. Can. 6.It is acknowledged by (1)6 Decret. l. 3. tit. 15.Boniface 8. and (2)In bulla aſcendente Domino)Gregory 13. that this of Matrimony is a bond made firm and indiſſoluble by God himſelf; and the other of a vow, but a Church Conſtitution: yet (as was obſerved long ſince), the Trent Prelats will not only have a humane bond to diſſolve a Divine; but will have thoſe accurſed, who will not believe, that an inſtitution of man, born many hundred years ſince the Apoſtles, ſhould prevail againſt a Divine inſtitution, made at the Creation of the World (*)Vid. Hiſtor. of Counc of Trent. l. 8. p. 790.. Thus in behalf of their pretended chaſtity, they have opened a broad way for real Adultery, and who could expect more reaſonable decrees in ſuch a caſe.
This for their Laiety, then for their Clergy and Monaſticks, their Doctrine is, (r)Marriage of them who have vowed chaſtity, is the worſt ſort of incontinency. Rhem. Annot. in Cor. 7. 9.that Adultery is not ſo much a ſin as marriage; no nor Inceſt or Sodomy, or Beſtiality, ſo that they may better venture upon any of theſe abominations, than upon that ſtate which the Lord hath authorized and honoured. And he is more capable of orders amongſt them, (s)Aq…inas, Comment. in Tit. 1.who hath kept two Whores; than one who hath been twice Marryed, or but once Marryed a Widdow. An inceſtuous perſon (ſaies (t)Annot in 1 Tim. 13. admittitur inceſtus, admittitur homicida, admittitur pirata, admittitur Sodomita, Sacrilegus, parricida; denique quis non? ſolus digamus excluditur, qui ſolus nihil admiſit.Eraſmus) is admitted to be a Biſhop, a Murderer, a Robber, a Sodomite, a Sacrilegious wretch, a Parricide is admitted, and who not? Solus digamus, one that has been twice Marryed is only excluded from this honour, though he alone be blameleſs. The Apoſtle commends Marriage to prevent the heats of Luſt, which he calls burning; but burning Luſt is with them innocent. (u)Uri non idem ſignificat quod flamma libidinis uri; hoc enim per ſe malum non eſt, imo materia potius victoriae. l. de. Coelibat. Cap. 6.To burn (ſays Ʋalentia) does not ſignifie to burn with the flames of Luſt, for this in it ſelf is not evil. The Apoſtle determines it better to Marry than to burn: but Bellarmin ſays (x)Non utrumque eſt malum, & nubere & uri; imo pejus eſt nubere, quicquid reclament Adverſarij, preſertim ei, quae habet votum ſolenne, De Monach. l. 2. c. 36. p. 1213.it is worſe to Marry, how-ever our Adverſaries gain-ſay (where he puts the Apoſtle with us, amongſt his Adverſaries) eſpecially for her who is under ſolemn Vow; and a little after he tells (y)Quae autem nubit poſt votum ſimplex, illa verum matrimonium contrahit, tamen aliquo modo magis peccat, quam quae fornicatur, quia reddit ſe impotentem ad ſervandum votum, quod non facit quae fornicatur, ibid. p. 1214.us, ſhe that Marrys after a ſimple Vow, in a manner ſins more than ſhe that commits Fornication: his reaſon is, becauſe the one makes her ſelf uncapable of keeping her Vow, which ſhe does not, who plays the Whore. Where we ſee what their Vow of Chaſtity is (the argument wherein they triumph, to prove the holineſs of their Church); its a Chaſtity which conſiſts well enough with Whoredom, and is only violated by Marriage. Accordingly the Clergy have liberty to haunt the publick Stews. It is in reference to thoſe who are (a)Mirum certe tales tantoſque viros conſuluiſſe, minuendum modo ſcortorum faſtum & luxum, non-etiam ea ſemel ei jcienda, an vero propter tam multos ibi caelibes neceſſario retinenda? O rem horrendam! Eſpencaeus de contin. l. 3. c. 4. p. 734.Unmarryed, (to wit, the Clergy) that the Stews are held to be ſo very neceſſary; that no conſideration could move the Pope or his Council, to think any thing more fit to be done againſt the common Whores; but only ſome diminution of their Pride and Luxury, as one of their Doctors intimates. And as if that would not ſerve, they have been heretofore allowed (b)Turpiſſimum eſt quod (Officiales) permittant (Clericos) cum concubinis, moretricibus, & pellicibus habitare, liberoſque procreare ſinunt, accepto ab ijs certo quotannis cenſu: atque adeo alibi a continemibus. Nam habeat (inquiunt) ſi velit. Et quoties enim quisque talis, cum tales tam multi ſint, hodie aliter punitur? Idem in Tit. c. 1. p. 479. Corn. Agrippa de Vanit. Scient. c. 64.to keep Whores at home, paying a yearly Rent for that liberty: Yea, thoſe Prieſts that would not keep whores (that they might not want temptation to it) were forced to pay the Rent, becauſe they might have bad the liberty if they pleaſed. For a Monk or Fryar to lay aſide his habit is a crime, by which he incurrs Excommunication, and yet if he lay aſide his habit, that he may commit Fornication the more expeditely, without the incumbrance which his Monkiſh weeds would give him in the act, they declare him upon that account freed from cenſure. (c)Non incurritur etiam ob quamlibet dimiſſionem temereriam mortiferam, quia non incurritur, ob dimiſſionem ut expeditius fornicationi indulgeat, Navar. c. 17. n. 131.Excommunication is not incurr'd, ſays Navar) for every leaving of his habit, which is temerarious, or deadly, becauſe he incurs it not by laying it aſide, that he may the more readily indulge himſelf in Fornication. Sylveſter had made ſuch a deciſion before him, ſo underſtanding Paludanus, that he is under Excommunication, (d)Si quis habitum dimittat ut fornicetur ſecundum Pet. de Pal. ſine dubio eſt Excommunicatus, quod ego verum crederem quando habitum dimittit relative ad alios, puta ne cognoſcatur: ſecus relative ad ſe, puta propter voluptatem. Sum. v. Excom. 9. n. 53. Non affici excommunicatione qui ſe vestibus ſpoliat—ui liberius & voluptuoſius peccet Bonacina Tom. 3. de Excom. diſp. 2. q. 8. punct. 6. n. 3. Sayrus & alij quos magno numero refert Sanctarell. ibid.who puts off his habit to diſguiſe himſelf in reference to others, that he may not be known; but not be, that lays it by, with a reſpect to himſelf, (viz.) for the pleaſure (of Fornication). So that the cenſured diſmiſſing of habit, is, as he diſtinguiſhes, (e) Unde dico illam dimiſſionem debere intelligi, quando babitus demittitur doloſe cum aſſumptione alterius ad utendum eo, ſecus ubi dimitteretur ad horam voluptuoſe, nullo alio ſumpto. ibid.that which is fraudulent, ſo as to put on another, but not that which is for an hours pleaſure, while he is quite ſtript. Panormitan concludes that an Oath is never (g)In c. Clericus. de coha. Cler. & muli. Concludit quod nunquam eſt deferendum juramentum illi, contrá quem eſt vehemens ſuſpicio de tranſgreſſione, & deferens peccat mortaliter & facit optimo textus dicti, c. Cleric. Ubi non vult clericos cogi jurare dimittere concubinas, Angel. Sum. v. juram. n. 11. Navar. c. 12. n. 20. ne in fornicationem reverſus perjurij quoque reatum incurreret, Eſpenc. de Cont. l. 2. c. 7.to be given to him, of whom there is vehement ſuſpition, that he will not obſerve it, and he that gives it in that caſe, ſins mortally. Hence Pope Alexander would not have Prieſts bound by Oath to forſake their Concubines; becauſe, it ſeems, there was ſtrong preſumption, they would venture on perjury rather than leave their Whoredome. (h)Cum ubique tam ingens ſit ſacerdotum turba, quorum quotus quiſque caſtam agit vitam? de conſcrib. Epiſt. Si quis prependat horum temporum ſtatum, quotam hominum portionem monachorum gregis occupent, quotam ſacerdatum & clericorum collegia: deinde perpendat quam pauci in…anto numero viri ſervent c…ſtimoniam, tum in quae libidinum genera quam innumeri divergant, quanto cum probro complures palam inceſti ſint, & impudici, &c. Annot. in 1 Tim. 3.Hence Eraſmus had ſo much cauſe to complain, that among ſo vaſt multitudes, who were unmarried, and under the Vow of Chaſtity; ſo exceeding few did live Chaſtly, ſo innumerable many did wallow in Ʋncleanneſs. And Caſſander (i)In concilio Neocaeſar, magis punitur ſacerdos qui fornicatur quam qui publice contrahit—jam eo res rediit ut vix centeſimum invenias, qui ab omni commercio faeminarum abſtineat, Conſult. art. 23.(another moderate Papiſt) ſays, that a man could not find ſcarce one in a hundred of them, that abſtain'd from Women.
Before theſe, the Gloſs on the Canon Maximianus, diſt. 81. tells us, (k)Communiter dicitur quod pro ſimplici fornicatione quis deponi non debet, cum pauci ſine illo vi…io inveniantur. diſt. 81.it is the common opinion that no Prieſt ſhould be depoſed for ſimple Fornication, becauſe there are but few Prieſts free from it. If all Fornicators had been deprived, their Church would have been made deſolate, and left in a manner Prieſtleſs. This was a great reaſon then, and is, it ſeems, of the ſame force ſtill; for at this day, a Prieſt is not to be deprived for ſimple Incontinency. The Congregation of Cardinals (much concerned for the propagation of the holy Church) declared it to be Law (l)Quae tamen paena privationis beneficij non procedit in ſimplici incontinentia, abſque qualitate concubinatus, ut conſtat ex declarat. adducta a Garcia. Jo Sauc. diſp. 50. n. 10.that the paenalty of deprivation proceeds not for ſimple incontinency, as Garzias obſerves; only they muſt not keep Whores in the capacity of Concubines. It may be that came too near Marriage, to have ſo much favour as vagrant Whoredom. Yet if a Prieſt keep a Whore at Bord and Bed, and uſe her conſtantly, as if ſhe were his Wife, he is not therefore irregular: Indeed if he Marry her, or an honeſter Woman, all the world cannot excuſe him; for though ſuch Whoredom never diſables a Prieſt, yet chaſt Marriage utterly ſpoils him. Yea, if he keep in that capacity more Whores than one (I know not how many more, for they are not limitted to numbers) yet ſtill he is not irregular (as innocent Bigamy would make any one, though he were an Apoſtle) but the Biſhop may diſpenſe with him. So Pope Innocent 3. determined, and it is now as good Law as their Church has any; and the more remarkable, becauſe the Doctors Gloſs on it, would have it noted as admirable, (m)Si presbyteri plures concubinas habentes—poteris cum els tanquam ſimplici fornicatione notatis, quod ad executionem ſacerdotalis officij, diſpenfare, Extra. de Bigam. tit. 22. c. quia circa.that Whoredom has, with them, more priviledge than Chaſtity. Where we may ſuppoſe the Gloſs ſpeaks the ſenſe of ſuch as are Strangers to Rome; for that Uncleanneſs ſhould be preferred before Chaſtity, is in that Church nothing wonderful nor ſtrange at all, but ordinary and obvious. That Pope (whom they magnifie as the ſingular glory of their Law), decrees (n)Notandum mirabile quod plus hic habet luxuria quam caſtitas.that the Biſhop may diſpenſe with Prieſts who keep many Concubines, to exerciſe their Office, as he doth alſo with thoſe who are noted for ſimple Fornication. And how the Biſhops were wont to diſpenſe with them, is known, their own Writers declaring, it the cuſtom, as before, to let out thoſe Women to them at a yearly rent; and that they were ſo hard—Lords, that if a Prieſt had no mind to the Biſhops Tenement, and did not take it, yet he muſt pay for it no leſs than the forwardeſt Farmer.
Sodomy abounds moſt in Italy (for it was requiſite that Rome ſhould be, as it is in the Prophetick ſtyle, Sodom; and not incongruous, that the vileſt wickedneſs ſhould thrive beſt under his Holineſs wing), yet as if they would have it as common every where, and more there than it is, their deciſions are exceeding favourable to it, and treat it very indulgently. Marryed perſons may practice Sodomy together, the beginnings of it, all of it, bating the laſt complement of the act, without mortal guilt (o)Zerola Graffius. & alij apud Dianam. 2. p. tr. 3. reſ. 37. Angelus, v. debitum. n. 25. vid. Navar. c. 27. n. 250.. Unmarryed perſons, their Clergy, may act it without reſtraint to the uttermoſt, and be neither ſuſpended nor irregular. There (p)Bonacina de Matrim. q. 4. punct. 11. n. 2. ibi. Navar. Quaranta. Riccius. Mattha. Duardus Garzias, & alij.is no danger of it, if they do it but 2 or 3 times now and then, yea, they are ſafe, unleſs they make a cuſtom of it. The ſtricteſt decree that we find any Pope ever made againſt Sodomy, is that of Pius 5. which yet was formed in ſuch terms, on purpoſe that it ſhould not reach any Eccleſiaſticks, but ſuch only as made a trade of it by continual practice. This Navar had from the mouth of Gregory 13.(q)Cap. 27. n. 249. vid. Bonacin. ibid. n. 3. ibi. Navar. Rodriquez Lazarius.
And if they do make a trade of it, yet ſtill they are ſecure, if it be not notorious and publick: and it (r)Navar. ibid. n. 248. publicum definitur eſſe, quod patet omnibus, Bartol. ibid. n. 255.will not be counted notorious, though it may be proved; though it be commonly reported, though it be confeſſed; nor publick, unleſs it be manifeſt to all. Thus if any Eccleſiaſtick will practiſe Sodomy, provided he do it not continually; or if he will make a daily trade of it, yet ſo he do not keep an open Warehouſe; the Pope has taken ſpecial care (even in the ſevereſt order, that his Zeal againſt this wickedneſs could ever be brought to make) that the Sodomite ſhall have his liberty without any fear of loſing Office or Benefice in holy Church.
Further they declare that mental Hereſie (s)Navar. Manual. c. 27. n. 249., is a greater crime than Sodomy. As ſuppoſe a man ſhould believe that the publick worſhip of God ought to be in a known tongue (ſuch a Hereſie as they cannot acquit the Apoſtle Paul of) the ſecret belief of this, though never manifeſted by expreſſion or practice, is in their account, worſe than Sodomy. What Conſcience are they like to make of this, while ſuch is their judgment? Moreover, ſome of them (t)Vid. Vaſq. 1, 2. q. 71. art. ult. Monteſinum 1, 2. tom. 1. q. 73. art. 3. d. 5.ſay, that the ſtealing of 30. Rials (about 15. ſhillings) is a greater ſin than Sodomy. Yet Theft is wont to be counted one of the leſt crimes, and this is none of the greateſt Theft. Of what value the thing ſtoln, muſt be to make Theft a mortal ſin, is, they ſay, to be determined by the judgment of a prudent man. (u)Aragon & alij in Pet. Navar. vid. Bonacin. de Reſtit. d. 2. q. 3. p. 2. n. 7.Thoſe who have the reputation of great prudence amongſt them, declare, that to ſteal 100. Crowns, in ſome caſe is no mortal crime. If they ſhould any of them determine that the ſtealing of 29. Rials, or there abouts, is but venial; there will but be about ſix pence difference betwixt Sodomy and a Venial fault. Its true, they do not commonly deliver this conceit in the terms expreſſed; but it is clearly inferred from the doctrine of Aquinas (and Scotus too) generally imbraced; for he concludes that (x)Juſtitia major virtus quam Caſtitas 1, 2. q. 66. art. 4.Juſtice is a more excellent Virtue than Chaſtity; and that the ſin is more hainous, which is oppoſite to the nobler Virtue (y)Quod majori virtuti opponitur, gravius peccatum, q. 73. art. 4.: upon which ground, not only Sodomy, but Copulation with a Brute or a Devil will be a leſs ſin than petty Theft. In ſhort, if their Divines (whether followers of Thomas or Scotus, betwixt whom they are all in a manner parted) will be true to theſe principles, ſince they cannot deny but there is injuſtice in ſtealing one Rial; they muſt hold that Sodomy is no more a ſin, nor more Conſcience to be made of it, than of ſtealing ſix-pence, when their doctrine of Theft has left no Conſcience of that. Thus far they have advanced to ſecure Sodomy againſt the Laws of God, and by thoſe of the Church: as for any ſecular Laws, they may laugh at them, for Sodomy has Eccleſiaſtical immunity. (z)Bonacin. in 1. praecept. d. q. 7. p. 5. n. 14. colligitur reos Sodomi…i…i criminis immunitatis privilegio non privari, quia in bulla Gregorij non exprimuntur.By the ſpecial care of Pope Gregory, Sodomites were not mentioned amongſt thoſe who are excluded from that priviledge. The civil Law (I ſuppoſe, before the Unmarried Clergy were Law-givers) Ordains that Sodomites ſhould be burnt, but the Church has provided that no fire may touch them, if they can eſcape that from Heaven. Beſides other Sacred places, the Palaces of Cardinals and Biſhops, all Monaſteries, yea, the Houſe of every Pariſh Prieſt and Eccleſiaſtick, are all Sanctuaries for Sodomites. They could not well proceed further in favour of this crime, ſince the eyes of the world was open about them. It is not now ſo ſeaſonable for the Popes Legate (as he did before) to praiſe Sodomy in Print, as a pious act. Theſe rules and examples conſidered, who can think that they count Uncleanneſs of any ſort, a ſin much to be avoyded? Or who can wonder, if Rome became hereby, in a literal ſenſe, the Mother of Harlots and Ahominations? Or yet think ſtrange, that they ſhould be moſt taken with Papal holineſs, who are moſt addicted to Whoredome and Uncleanneſs?